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SOCIAL    AND    POLITICAL    LIFE             167
them, but we do not like to have them in the family. When we see a boy who has too much public spirit getting himself into all sorts of scrapes, we confidently predict that boy will be the death of his parents. If we can bi eak him early enough, well and good; if not, he will go to jail and ruin the family fortune besides. But it isn't always as bad as that. If we cannot break him, he will probably run away from home and join the public-spirited brigands. That is why they are "deviations."
How is such a state of things possible? The Chinese are not such heathens, deep-drowned in their sins, as the Christian missionaries would imagine, although here the word "heathen/* with all the force of Christian contempt and condemnation, seems eminently applicable. It would be better if the missionaries tried to understand them and attack the evil from its source, for back of it is a social philosophy different from theirs. The difference is a difference of point of view. The best modern educated Chinese still cannot understand why Western women should organize a "Society for the Prevention of Cruelty to Animals/5 Why bother about the dogs, and why do they not stay at home and nurse their babies? We decide that these women have no children and therefore have nothing better to do, which is probably often true. The conflict is between the family mind and the social mind. If one scratches deep enough, one always finds the family mind at work.
For the family system is the root of Chinese society, from which all Chinese social characteristics derive. The family system and the village system, which is the family raised to a higher exponent, account for all there is to explain in the Chinese social life. Face, favour, privilege, gratitude, courtesy, official corruption, public institutions, the school, the guild, philanthropy, hospitality, justice, and finally the whole government of China—all spring from the family and village system, all borrow from it their peculiar tenor and complexion, and all find in it enlightening explanations for their peculiar characteristics. For from the family system there arises the family mind, and from the family mind there arise certain laws of social behaviour. It will be interesting to study these and see how man behaves as a social being in the absence of a social mind.